By Msgr. Noel C. Burtenshaw

Recently an Atlanta couple found themselves the subject of the lead story on the CBS evening news. They received this attention because their newborn baby was the first baby in Georgia conceived by the in vitro fertilization procedure.

In vitro fertilization is a relatively new procedure which scientists have developed to help couples to conceive where continuous infertility problems have existed.

The first in vitro fertilization (which is Latin for “in a glass”) was reported late in 1978 when Louise Brown was born in England. In 1981 the first child of this procedure was born in the U.S. Many questions have been raised concerning ethical and moral considerations and these questions remain unanswered. It is important, first of all, to see just what in vitro fertilization involves. There are five steps that must be successfully completed for an in vitro pregnancy to occur. They are as follows:

1. STIMULTION AND MONITORING OF OVARIES: Once admitted to the program, the wife takes fertility drugs to stimulate multiple egg production by her ovaries and to increase the efficiency of the procedure. Because collecting the eggs on time is critical, the physician team carefully monitors her menstrual cycle through biochemical testing and ultrasound to determine when eggs are present.
2. EGG RECOVERY: The eggs are retrieved under general anesthesia in a surgical procedure called laparoscopy. This procedure involves three small abdominal incisions into which instruments are inserted, permitting the physician to identify the egg-producing ovarian follicles. Ovarian fluid is withdrawn and the presence of eggs verified. Then the mother is discharged after about one-and-a-half hours of observation in the recovery room.
3. FERTILIZATION: The eggs collected are placed in a culture medium—in vitro—where they remain, depending on their stage of maturity, for several hours. When successful fertilization is judged most likely, sperm from the husband is introduced into the medium. The fertilized eggs (zygotes) are monitored. After 24-30 hours, they typically become two-cell embryos. Most embryos are ready for the third stage of IVF—transfer into the wife’s uterus—as two-or-four cell embryos.
4. EMBRYO TRANSFER TO THE WIFE’S UTERSU: Each of the fertilized embryos are transferred back to the wife’s uterus; this typically occurs on the second day after the laparoscopy by means of a small tube that positions the embryos in the uterus-a procedure similar to a pelvic exam. A period of rest usually is recommended.
5. IMPLANTATION AND GROWTH OF THE EMBRYO: Once the embryo reaches the uterus, it becomes embedded in the uterine wall where it develops further. Under both natural and in vitro conditions, two-thirds of embryos are unable to implant.

The young couple from Georgia studied these steps most thoroughly. For six years they had tried to have a child and had failed. They decided to inquire more about in vitro fertilization. Both are Catholic and most concerned about the stand which the Church takes on pro-life. So they needed answers. Reportedly they asked advice from and consulted with some priests and after much pondering decided to proceed with the in vitro fertilization. On June 17, their baby girl was born.

All of these technological procedures which deal with conception and the birth of new life are most complex. Questions are arising each day as science forges ahead into new territory yet unmapped. Has the Church given these issues consideration? Are they covered by the moral teaching of the Catholic Church? We brought our questions to Father Stephen Churchwell, who is a doctor of Canon Law working with the Marriage Tribunal in Atlanta.

Like every other person, Father Churchwell first of all expressed his happiness for the couple who are so joyful now that they have been blessed with a child. However, in response to our questions he added, “there is no definitive statement from the Church on this procedure. It should, however, be emphasized that this is a new procedure and there are a number of serious ethical and moral questions to be considered.”

“Let us say first of all,” continued Father Churchwell, “that there are already some teachings to build on especially those of Pope Pius XII on the morality of artificial insemination, which he condemned. The problems which the Church has with artificial insemination we could also have with in vitro fertilization.”

“In artificial insemination only the husband’s semen is removed whereas in vitro fertilization involves the removal of both the semen from the man and the egg from the woman.”

“First of all,” continues Father Churchwell, “we could have a moral problem as to the manner in which the semen is removed. Then you have the eggs which are fertilized. All of them would have to be inserted into the woman. Some scientists, we are lead to believe, insert only the most promising eggs and dispose of the rest. We, of course, have a problem with such treatment of the fertilized egg.”

“Another problem that could arise,” says Father Churchwell, “is with the damaged egg. What happens to an egg which is fertilized but is damaged? We would insist that it be re-inserted along with the rest.”

“So you see,” continues the canon lawyer, “we have many serious ethical and moral problems with the procedure. When it first appeared in 1978 some Catholic experts were opposed to it, others accepted it and a third group gave cautious acceptance to it. Pope John Paul II reminds us in his encyclical Redemptor Hominis that technological advances require a proportional development of morals and ethics. I believed the Church is saying that just because we can do it, does not mean we should do it.”

Father Churchwell continued by saying “the Popes have spoken out about the dignity of marriage and the effects of technology on marriage and the couple who enter into it. Will technology damage the concept of human relationships, love relationships, marriage relationships and the basis of the family structure? Those are important questions. And what of the effects on the newborn as he or she grows and learns of the procedure. Some experts have warned of danger in that area too.”

“There are other obvious pitfalls to be recognized,” says Father Churchwell. “This in vitro fertilization procedure can be extended outside of marriage. For example, the surrogate mother and the possibility of semen donated by a third party are not unrealistic. The Church would condemn this sort of extension.”

In conclusion, Father Stephen Churchwell made these final points. “There is no consensus among theologians on the morality of this procedure but the trend, present, seems to be a negative one. And let us remember that the Church could make a definitive statement in the future. In the meantime, perhaps couples should not easily accept a procedure of this kind about which so many experts fail to agree.”